John 6:31/Psalm 78:24 – He gave them “bread” out of heaven to eat. Hebrew – gave them “food” or “grain” from heaven. John 12:38/Isaiah 53:1 – who has believed our “report?” Hebrew – who has believed our “message?” John 12:40/Isaiah 6:10 – lest they should see with eyes…turn for me to heal them. Hebrew – shut their eyes…and be healed. Acts 2:19/Joel 2:30 – blood and fire and “vapor” of smoke. Hebrew – blood and fire and “pillars” or “columns” of smoke. Acts 2:25-26/Psalm 16:8 – I saw…tongue rejoiced…dwell in hope.. Hebrew – I have set…glory rejoiced…dwell in safety. Acts 4:26/Psalm 2:1 – the rulers “were gathered together.” Hebrew – rulers “take counsel together.” Acts 7:14/Gen. 46:27; Deut. 10:22 – Stephen says “seventy-five” souls went down to Egypt. Hebrew – “seventy” people went. Acts 7:27-28/Exodus 2:14 – uses “ruler” and judge; killed the Egyptian “yesterday.” Hebrew – uses “prince” and there is no reference to “yesterday.” Acts 7:43/Amos 5:26-27 – the tent of “Moloch” and star of god of Rephan. Hebrew – “your king,” shrine, and star of your god. Acts 8:33/Isaiah 53:7-8 – in his humiliation justice was denied him. Hebrew – by oppression…he was taken away. Acts 13:41/Habakkuk 1:5 – you “scoffers” and wonder and “perish.” Hebrew – you “among the nations,” and “be astounded.” Acts 15:17/Amos 9:12 – the rest (or remnant) of “men.” Hebrew – the remnant of “Edom.” Rom. 2:24/Isaiah 52:5 – the name of God is blasphemed among the Gentiles. Hebrew – blasphemed (there is no mention of the Gentiles). Rom. 3:4/Psalm 51:4 – thou mayest “prevail” (or overcome) when thou art judged. Hebrew – thou might “be clear” when thou judges. Rom. 3:12/Psalm 14:1,3 – they “have gone wrong.” Hebrew – they are “corrupt” or “filthy.” Rom. 3:13/Psalm 5:9 – they use their tongues to deceive. Hebrew – they flatter with their tongues. There is no “deceit” language. Rom. 3:13/Psalm 140:3 – the venom of “asps” is under their lips. Hebrew – “Adder’s” poison is under their lips. Rom. 3:14/Psalm 10:7 – whose mouth is full of curses and “bitterness.” Hebrew - cursing and “deceit and oppression.”

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Rom. 9:17/Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.” Rom. 9:25/Hosea 2:23 – I will call my people; I will call my beloved. Hebrew - I will have mercy (love versus mercy). Rom. 9:27/Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.” Rom. 9:29/Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.” Rom. 9:33; 10:11; 1 Peter 2:6/Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.” Rom. 10:18/Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out. Rom. 10:20/Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them. Rom. 10:21/Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people. Rom. 11:9-10/Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.” Rom. 11:26/Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.” Rom. 11:27/Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin. Rom. 11:34; 1 Cor. 2:16/Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him. Rom. 12:20/Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink. Rom. 15:12/Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew - stands for an ensign. There is nothing about the Gentiles. Rom. 15:21/Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy). 1 Cor. 1:19/Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.” 1 Cor. 5:13/Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT. 1 Cor. 15:55/Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?”

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Synaxis of the Archangel Michael & the other Bodiless Powers: Gabriel, Raphael, Uriel, Salaphiel, Jegudiel & Barachiel SOURCE: Greek Orthodox Archdiocese of America November 8/21      Reading All the Angels, according to the Apostle Paul, are ministering spirits, - sent forth to minister to them who shall be heirs of salvation - (Heb. 1:14). God set them as overseers of every nation and people, and guides to that which is profitable (Deut. 32:8); and while one Angel is appointed to oversee each nation as a whole, one is also appointed to protect each Christian individually. He commands them to guard them that hope on Him, that nothing should harm them, neither should any evil draw nigh to their dwelling (Ps. 90:10-12). In the Heavens they always behold the face of God, sending up to Him the thrice-holy hymn and interceding with Him in our behalf, seeing they rejoice over one sinner that repents (Esaias 6:2-3; Matt. 18:10; Luke 15:7). In a word, they have served God in so many ways for our benefit, that the pages of Holy Scripture are filled with the histories thereof. It is for these reasons that the Orthodox Catholic Church, wisely honouring these divine ministers, our protectors and guardians, celebrates today the present Synaxis that is, our coming together in assembly for their common feast to chant their praises, especially for the Archangels Michael and Gabriel, who are mentioned in the Scriptures by name. The name Michael means " Who is like God? " and Gabriel means " God is mighty. " The number of Angels is not defined in the divine Scriptures, where Daniel says that thousands of thousands ministered before Him, and ten thousands of ten thousands attended upon Him -(Dan. 7:10). But all of them are divided into nine orders which are called Thrones, Cherubim, Seraphim, Dominions, Powers, Authorities, Principalities, Archangels, and Angels. Apolytikion in the Fourth Tone O Commanders of the Heavenly Host, we the unworthy beseech you, that through your entreaties you will fortify us, guarding us in the shelter of the wings of your ethereal glory, even as we fervently bow before you crying: " Deliver us from all danger, as Commanders of the Powers on high! " Kontakion in the Second Tone Chief Commanders of God; ministers of divine glory; guides for men and leadership of the Incorporeal; as Chief Commanders of the Incorporeal, plead for our welfare and for great mercy. 19 ноября 2012 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: В воскресенье — православный календарь на предстоящую неделю. Новые книги издательства Сретенского монастыря. Специальная рассылка к большим праздникам. Комментарии Здесь Вы можете оставить свой комментарий к данной статье. Все комментарии будут прочитаны редакцией портала Православие.Ru . Ваше имя: Ваш email: Введите число, напечатанное на картинке Отправить Подпишитесь на нашу рассылку

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   Апокриф, авторство которого также приписывается Матфею, на который Климент ссылается довольно часто.    Cf. Plato, Theaetetus 176 a-b.    Cf. Eph. 2: 5.    Cf. Thess. 4: 9.    Cf. Mt. 17: 20.    Cf. Mt. 9: 29.    Здесь и далее Климент использует Филона Александрийского (De congr. erud. gr. 100).    Cf. Mt. 15: 11—19.    Здесь Климент снова опирается на Филона (De congr. 102—106).    Об этом факте упоминается и другими раннехристианскими авторами. Юстин говорит, например, что последователи почитали Симона как бога и даже воздвигли ему статую с надписью Simoni Deo Sancto (Apol. I 26,3). Примечательно, что статуя, посвященная богу Семо действительно существовала, но Симон Маг едва ли имеет к ней отношения. Подробнее: см. Школа Валентина, с. 48—54.    I Tim. 6: 20.    Cf. I Cor. 1: 24.    Prov. 3: 16; 10: 27.    Chrysippus, fr. phys. 992, SVF II.    Hermas, Poim. Visiones, 3:8. Источник следующей цитаты неизвестен.    Hermas, Mandates 7, 1—4.    Hermas, Mandates 4, 2, 2.    Hermas, Mandates 4, 3.    Cf. Act. 15: 8.    Cf. II Cor. 7: 10.    Prov. 11: 5. Цитируется Климентом в двух различных греческих вариантах.    Cf. Herodotus, VI 75.    Cf. Is. 29: 13; Mt. 15: 8.    Cf. Philo. De somn. I 247.    Euripides, Chrysippus, fr. 840.    Euripides, Medea 1078—79.    TGF Adesp. 110.    Homerus, Odyssea XI 327.    Menander, fr. 338 CAF.    Clemens Rom, I Epistula ad. Cor. 50: 6—7; Ps. 32: 1—2; I Pet. 4: 8.    Lev. 11: 10; Deut. 14: 10.    Barnabas, Epistula 10, 3.    Cf. Mt. 7: 13.    Kerygma Petri, fr. 1 Dobschuetz; Hennecke-Schneemelcher, New Testament Apocrypha, II 94—102.    Simonides, fr. 66.    По, видимому, лакуна.    Cf. I Cor. 8: 7.    Cf. Izek. 34: 4.6.    Cf. Lk. 15: 7.10. Климент перефразирует это место, или же пользуется другой версией Евангелия.    Эти слова приписываются Пифагору.    Cf. Philo, De Abraham., 17.    Изречения, приписываемые семи мудрецам. См.: Diogenes Laert. I 76.    Эти слова цитирует также и Тертуллиан. См. Strom. I 61, 3.    Gen. 24: 6; Exod. 10: 34; Deut. 4: 9; 15: 9.

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   II Cor. 5: 10.17; 6: 14—16; 7: 1.    Ср. трехчастное деление души у Платона (Rep. IV 435 b — 441 c).    II Cor. 6: 16.    Cf. Mt. 5: 27—28.    II Cor. 6: 16—18.    II Cor. 7: 1; 11: 2.    II Cor. 11: 3.    I Pet. 2: 11—12; 15—16.    Мт. 5: 27; Rom. 7: 7.    Rom. 7: 7; 7: 17—18; 20. 23—24; 8: 10. 2—4.11.    Лакуна в тексте.    I Tim. 3: 4—5; I Cor. 7: 22—24.    Rom. 7: 2; I Cor. 7: 39—40.    Татиан (или Тациан), ок. 150 г. н.э., автор труда, называемого Diatessaron, представляющего собой попытку гармонизировать все версии Евангелия. Из других источников известно, что он действительно ратовал за крайний аскетизм.    I Tim. 4: 1—5.    Rom. 14: 21; I Cor. 7: 8.    Климент цитирует Epist. Barnabae, 11: 9. Источник этого «пророчества» неизвестен.    1Кор. 7: 32—33.34.    Действительно, см.: Strom. VII 75, 3; VI 147, 1.    Is. 50: 1; Bar. 3: 10.    I Tim. 5: 14—15.    I Tim. 2: 15.    Cf. Jer. 3: 4.    Exod. 20: 14; Deut. 5: 18.    Имя это до Иеронима никем, кроме Климента, не упоминается. Трудно сказать что-либо более определенное относительно воззрений этого раннехристианского писателя. См. т.ж.: Strom. I 101.    В этой фразе или в манускрипте, или же у самого Климента, части предложения не вполне согласованы. Смысл, однако, ясен.    Мт. 19: 12; Is. 56: 3.    Этот же пассаж цитируется Климентом Римским (II Clem. Ad Cor. 12, 2).    Cf. Plato, Phaedo 81 c; Phaedrus 248 c.    II Cor. 11: 3.    Gen. 3: 21; cf. Philo, Legum Allegoriae, III 69.    1Кор. 7: 1—2.5.    Источник неизвестен.    Io. 13: 33; Gal. 4: 19; I Cor. 4: 15.    Deum. 23: 1; Mt. 19: 12. О соблюдающих пост говорится в Oxyrhynchus Papyrus 1, 3 (J. Ferguson).    II Esd. 5: 35.    Cf. I Cor. 7: 6.    В смысле, «и познал Адам жену свою Еву…». Cf. Gen. 2: 9.    Место неизвестное. Ср. Rev. 9: 10.19.    Оба эти слова означают «хвост», однако часто используются для указания на половой член. Метафора, впрочем, вполне очевидная. Именно так употребляется, например, последнее слово в комедии Аристофана (Aristophanes, Thesmophoriazusae, 239).

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3561         Sipre Deut. 43.8.1; b. Šabb. 31a; Yoma 76a; Exod. Rab. 15:30; Lev. Rab. 10:3; Num. Rab. 16:7; Deut. Rab. 2:24; 10:4; Lam. Rab. proem 2; Lam. Rab. 1:17, §52; SongRab. 2:16, §1; Pesiq. Rab. 15(often in parables); cf. Gen. Rab. 86(modeled after Exod 4:22, but the tradition is attested early in Jub. 19:29). 3562 E.g., " Abot R. Nat. 35, §77; 44, §124 B; Sipra Behuq.pq. 2.262.1.9; Sipre Deut. 43.16.1; 45.1.2; 352.7.1; b. Šabb. 31a, 128a; Pesiq. Rab Kah. 9:5; 14:5; Exod. Rab. 46:4–5; Num. Rab. 5:3; 10:2; Deut. Rab. 1:6; 3:15; Lam. Rab. proem 23; Lam. Rab. 3:20, §7. 3563         Sipre Deut. 96.4.1; cf. similarly Sipre Deut. 308.1.2. The discussion continues in later texts: Israel are God " s children when they obey him (Deut. Rab. 7:9); God begot Israel as an only child, but will treat them as slaves if they disobey (Pesiq. Rab. 27:3; cf. John 8:35 ); Bonsirven, Judaism, 48–49, cites some other revelant texts (including Sipre Num. on 15:41). 3564 E.g., b. Ber. 7a (apocryphal bat qol to R. Ishmael), 19a (Honi the Circle-Drawer, but the antiquity of the tradition is difficult to date); cf. Sukkah 45b (R. Simeon ben Yohai). See especially Vermes on charismatic rabbis, discussed on pp. 270–72 (Vermes, Jesus the Jew, 210–11, citing b. Ta c an. 23b; followed by Borg, Vision, 45; tentatively by Charlesworth, Pseudepigrapha and NT, 82). 3565 See on «the Jews» in the introduction, above; cf. similarly Ellis, Genius, 24. Early Jewish readers, both Christian and non-Christian, probably assumed the idea of future inheritance in sonship language; see Hester, Inheritance, 42. 3566 E.g., m. Sotah 9:15; t. B. Qam. 7:6; Hag. 2:1; Péah 4:21; Sipra Behuq. pq. 8.269.2.15; Sipre Deut. 352.1.2; b. Ber. 30a, bar.; p. Sanh. 10:2, §8; Pesiq. Rab Kah. 24:9; Lev. Rab. 1:3; 7:1; 35:10; see further texts in Marmorstein, Names, 56–58; cf. 3Macc 5:7; 7:6; personal prayer in Jos. Asen. 12:14. Outside 3Macc 6:8, the title appears regularly in prayers, especially in rabbinic texts (Moore, Judaism, 2:202–10; cf. McNamara, Targum, 116ff.), but these probably reflect some early and widespread prayer language (e.g., the Kaddish, adapted no later than Q in the Palestinian Jesus tradition; see Moore, Judaism, 2:213; Smith, Parallels, 136; Jeremias, Theology, 21; Jeremias, Prayers, 98); see esp. Vermes, Jesus and Judaism, 40. «My father» may have sounded strange (Jeremias, Message, 17; idem, Prayers, 57; Israel as a whole applies it in Sipra Qed. pq. 9.207.2.13), but «our Father» certainly did not. For OT usage, see Jeremias, Prayers, 12; for «intertestamental» literature, see ibid., 15–16; nor is the title unique to Judaism and its religious descendants (Mbiti, Religions, 63, 83).

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He lists " Abot R. Nat. 31 (8b); Midr. Pss. 90, §12; Exod. Rab. 33 (94a); Lev. Rab. 20(120a); Sanh. 101a, bar. 3113 Cf. Sanders, Jesus to Mishnah, 127. One may compare the unconscious assumption of the biblical reliability of information gleaned from Scofield " s reference notes on the part of many earlyto mid-twentieth-century North American fundamentalists. 3114 Ibid., 126–27, especially on 11QT (though the DSS can warn against adding or subtracting measures regarding sacrifices, Oxford Geniza Text co1. D, lines 17–19). But Essenes frequently wrote their halakah, in contrast to that of the Pharisees (cf. Baumgarten, «Unwritten Law,» 7–29). 3126 P. Roš Haš 1:3, §24 (R. Eleazar; 57b); b. Ber. 7a; Pesiq. Rab. 14:6. Harvey, «Torah,» 1239, cites b. c Abod. Zar. 3b to show that God studies it daily, to which we may add Tg. Neof. 1 on Deum. 32:4 ; cf. Marmorstein, Anthropomorphism, 66–68. 3129         Pesiq. Rab Kah. 15:5; Lam. Rab. proem 2; cf. P. Hag. 1:7, §3. To those familiar with rabbinic literature, the language is obviously hyperbolic here, meant to underline the point; further, one must obey as well as study Torah (e.g., b. c Abod. Zar. 17b). Many may have literally agreed, however, with the Tannaitic tradition that a person would first give account in the judgment for Torah study (b. Sanh. 7a). The importance of Torah study appears in many other Amoraic texts (e.g., b. Menah. 110a; Roš Haš. 4a; Šabb. 83b; Exod. Rab. 41:7; see further references in Patte, Hermeneutic, 25–26). 3130 Sandmel, Genius, 47. Translations regularly speak of the «revelation» at Sinai (e.g., in Sipra Sav pq. 18.97.1.4; Sipra Taz. par. 1.121.1.6; b. Hag. 6a, in purported discussion of the Schools of Shammai and Hillel; Gen. Rab. 34:9; Exod. Rab. 28:5; Num. Rab. 7:1; Deut. Rab. 2:31; 7:8); see Ross, «Revelation,» 119. 3131         «Abot R. Nat. 15 A (reportedly of Shammai and Hillel); »Abot R. Nat. 29, §§61–62 B; Sipra Behuq. pq. 8.269.2.14 (citing also Akiba); Sipre Deut. 306.25.1; 351.1.2, 3 (the latter citing R. Gamaliel II); Pesiq. Rab Kah. 4:7; 10:5; 15:5; Num. Rab. 13:15–16; Song Rab. 1:2, §5; 1:3, §2; cf. " Abot R. Nat. 3 A; Sipra Behuq. par. 2.264.1.1; Sipre Deut. 115.1.1–2; 161.1.3; Pesiq. Rab. 3:1; probably also Sipre Deut. 335.1.1 (the «threads» probably represent what is actually written, and the «mountains» the meanings drawn from them by the sages); Boring et a1., Commentary, 102 cites Seder Eliahu Zuta 2. Thus not only later Scripture (e.g., Esther in p. Meg. 1:5, §3) was revealed on Sinai, but also the correct rabbinic interpretations implicit in Torah (b. Ber. 5a; Meg. 19b; cf. Urbach, Sages, 1:304). On oral Torah, cf., e.g., Ehrlich, «Tora.»

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5504         T. c Abod. Zar. 3(the tradition probably stems from ca. 200 C.E.); b. c Abod. Zar. 27a, bar.; p. Yebam. 8:1, §10. One rabbi dissents from the ruling, but not from the view that Samaritans circumcize in this name. 5506 E.g., 4Q372 frg. 1, line 12 (with 4Q371 frg. 1, 8, 11, in Wise, Scrolls, 333. It was the major known issue of rift between the groups (see Spencer, Philip, 73–75). 5507         Gen. Rab. 32:10; 81(trans. Midrash Rabbah, 1:255, 748). The story was popular, and later tradition settled on R. Jonathan (Deut. Rab. 3:6; Song Rab. 4:4, §5). Probably in response to the Samaritan tradition in this passage denying that the flood covered Gerizim, R. Levi (third-century C.E. Palestine) denied that it covered Eretz Israel (Gen. Rab. 33:6; cf. Sipre Deut. 37.3.5). On the normally low status of donkey-drivers (νηλται), cf., e.g., Diogenes Laertius 6.5.92. 5510 E.g., m. Kelim 1:6; cf. Esth. Rab. 1:17, although it also notes excessive hypocrisy in Jerusalem; Hester, Inheritance, 76. In some traditions, it is more precious to God than anything else (Num. Rab. 23:7). 5511 Though Shem owned Palestine (Jub. 9:1–13) and those who violated this division were cursed (9:14–15), Canaan specifically warranted the curse by taking Shem " s possession (9:27–34). 5512 Probably to avoid revolutionary-type implications in the minds of his Gentile readers (cf. Amaru, «Theology»). 5513 E.g., Sipre Deut. 37.1.4–6; 37.2–3.7. For the emphasis on the land in early Judaism, see, e.g., Allison, «Land,» 643. 5514         Sipre Deut. 37.3.5–6. Praising cities was a standard part of ancient rhetoric ( Ps 48 ; Aelius Aristides Oration to Rome; Isocrates Panegyricus; Panathenaicus; 5Q15; Quintilian 3.7.26; Rev 21:10–23; cf. Balch, «Encomia»). 5517 B. Móed Qat. 25a. Some Babylonian Amoraim, however, did view emigration to Eretz Israel unfavorably (b. Ber. 24b). Palestinian Amoraim often called Babylonian rabbis «rabbis of that other place» (e.g., p. Yebam. 10:1, §1) or «from over there» (e.g., p. Yebam. 10:3, §1) and urged their emigration (p. c Abod. Zar. 2:1, §1); tension over the authority of their respective rulings sometimes existed between them (p. c Abod. Zar. 2:8, §5; Ned. 6:8, §3; Sanh. 1:2, §10; cf. Stemberger, «Bedeutung»).

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3666 Cf. Dionysius of Halicarnassus RA. 3.1.3 (μονογενς). Bernard, John, 1:23, Hoskyns, Gospel 149, and Roberts, «Only Begotten, " » 8, cite, e.g., Judg 11:34 ; Ps 35:17 ; Jer 6:26 ; Amos 8(cf. similarly Tob 3:15; 6:10, 14; 8:17; Luke 7:12; 8:42; 9:38; cf. Plato Tim. 31); technical exceptions include Heb 11:17; Josephus Ant. 20.19–22. They also cite non-Jewish examples in Plautus Captives 1.147,150; Aegeon Comedy of Errors 5.1.329; cf. similarly Du Plessis, ««Only Begotten,»» 30 n. 5 (on Plautus). 3667 Bernard, John, 1:23–24, and Roberts, «Only Begotten, " » 8, cite examples in Psalms (22:21; 25:16; 35:17). 3669 Sir 36:12 (πρωτγονος); Pss. So1. 18:4; 4 Ezra 6(also «only begotten,» OTP 1:536); cf. Jub. 19:29. Israel was beloved to God like an only child (Simeon ben Yohai in Exod. Rab. 52:5; Lev. Rab. 2:5; later rabbis, Song Rab. 5:16, §3; Israel as an only daughter, Song Rab. 2:14, §2; 3:11, §2). «Son» usually represents Israel in rabbinic parables (Johnston, Parables, 587). 3670 Ваг 3:36–37 (γαπημνω); Pss. So1. 9(λας, öv γπησας); Jub. 31:15, 20; 4 Ezra 5:27; Rom 11:28 ; " Abot R. Nat. 43, §121 B; Sipre Deut. 344.1.1; 344.3.1; 344.5.1; Song Rab. 2:1, §1; 2:1, §3; Tg. Isa. 1:4. Sipre Deut. 97.2 interprets Deut 14as declaring that «every individual Israelite is more beloved before [God] than all the nations of the world» (trans. Neusner, 1:255). Different rabbis applied the title «most beloved [of all things]» variously to Torah, the sanctuary, or Israel (Sipre Deut. 37.1.3); for some rabbis, God " s love for Israel was the heart of Torah (Goshen Gottstein, «Love»). 3671 E.g., R. Ishmael (3 En. 1:8); Esdram (Gk. Apoc. Ezra 1[ed. Wahl, 25] ); articular if the article for «holy prophet» includes this, the κα being epexegetical); Sedrach (Apoc. Sedr. 3[ed. Wahl, 39]). Early Christian texts naturally transfer the title to Jesus ( Магк 1:11; 9:7 ; Matt 3:17: 17:5; Luke 3:22; Ерн 1:6 ; Acts Paul 3:11Paul and Thecla 1; Gk. Apoc. Ezra 4[ed. Wahl, 30]). Ancients regarded being the «beloved of the gods» (θεοφιλς) a special privilege (Plutarch Lycurgus 5.3, LCL 1:216–17).

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9517 See 4 Macc 6:27–30; 9:7, 24; 17:21–22; cf. 1Macc 2:50; 2Macc 7:9, 37; 1QS 8.3–4; T. Mos. 9; Mek Pisha 1.105–113; b. Ber. 62b; Gen. Rab. 44:5; Lev. Rab. 20:12; Song Rab. 1:15, §2; 4:1, §2. On vicarious atonement through other humans» judgment, e.g., Sipre Deut. 333.5.2; without human bloodshed, cf., e.g., Lev 1:4; 4:20, 26, 31, 35 , and passim; Mek. Bah. 7.18–22; Sipre Deut. 1.10.2; p. Hor. 2:7, §1; 3:2, §10; Sebu. 1:6, §6; Pesiq. Rab Kah. 24:17; Ecc1. Rab. 9:7, §1; without mention of any bloodshed, e.g., Prov 16:6 ; Sir 3:14–15 ; Pss. So1. 3:8–10; 1QS 9.4; b. Ber. 17a; Num. Rab. 14:10; Deut. Rab. 3:5. 9518 E.g., Homer 27. 3.69–70, 86–94, 253–255; 7.66–91, 244–273; Apollonius of Rhodes 2.20–21; Dionysius of Halicarnassus R.A. 3.12.3–4; Virgil Aen. 10.439–509; 11.115–118,217–221; 12.723–952; Livy 1.24.1–1.25.14; 7.9.8–7.10.14; Aulus Gellius 9.13.10; also in the Hebrew Bible ( 1Sam 17 ; 2Sam 2:14–16 ; cf. Gordon, Civilizations, 262). 9519 Cf., e.g., Jeremias, Theology, 292–93; Davies and Allison, Matthew, 3:95–97; other references in Keener, Matthew, 487, on 20:28. 9523 Burridge, Gospels, 146–47, 179–80. The rest of the Gospels foreshadow this climax, and this is also the case in some contemporary biographies (p. 199). 9524 Ibid., 198, has 26 percent for Philostratus; Mons Graupius consumes 26 percent of Tacitus Agricola, and the Persian campaign 37 percent of Plutarch Agesilaus (p. 199). 9526 Mack, Myth, 249; for his arguments, see 249–68. For a critique of Crossan " s approach to the Passion Narrative (depending on the late Gospel of Peter), see Evans, «Passion,» especially analogies with Justin 1 Apo1. 16.9–13 and Магк 16:9–20 (pp. 163–65). 9527 Mack cites Jeremias (a «conservative» scholar, Myth, 254) only three times, and never Blinzler, Hengel, or other more conservative Continental scholars. 9528 Perry, Sources, published as early as 1920; cf. Lietzmann " s skepticism on some points in 1931 («Prozess»). 9529 Dibelius, Tradition, 178–217, thinks that «the Passion story is the only piece of Gospel tradition which in early times gave events in their larger connection.»

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